This article addresses some contemporary issues between science, philosophy and religion, and more specifically, issues of right and wrong, or in the more spiced-up version, good and evil; human consciousness; the body/mind and mind/soul debates; the nature of knowledge (epistemology); free will versus determinism; and an initial consideration of the question of God.

But I want to start with a statement from a prominent physicist, which puts the issues in perspective.

In his book The First Three Minutes, Steven Weinberg said that “the more the universe seems comprehensible, the more it also seems pointless” (Weinberg, The First Three Minutes 1977, 154). He clarified that remark in Dreams of a Final Theory, by saying that what he really meant is “that the universe itself suggests no point.” However, he went on to insist that human beings could still “invent a point” to their own lives, “including trying to understand the universe” (Weinberg, Dreams of a Final Theory 1994, 255).

It is a rather curious suggestion that we can find some purpose to life by dedicating our lives to proving that there is no purpose to life, especially since most people have neither the intellectual aptitude to undertake such an endeavor, nor the appetite. But the sentiment that science has already ‘proved’ there is no point to life, and therefore no God, has taken root in the public consciousness. That perception has led to a mentality that the pursuit of pleasure is the highest ‘virtue’, and vanity the greatest ‘happiness’. It has given us the hedonistic ‘culture’ of the ‘modern’ world.

This article will challenge that misconception by addressing those contemporary issues in the debate (or what some more optimistically describe as a dialogue) between science, philosophy and religion. However, it will show that we don’t need to venture into the mystical to explain these issues. The physical (neurological) structure of the brain adequately accounts for them. So that is where I’ll start.

What follows is based on the evidence and arguments that have been advanced in previous articles in the series, and in my latest book, A ‘Final Theory’ of God. However, for those unfamiliar with the articles and book, a short summary is provided in Part XI-B of this article.

The Brain

Scientific evidence increasingly supports the proposition that the brain has three distinct but interrelated neurological faculties – instincts, reason and morality. It is the interaction of these faculties that gives rise to the phenomena that currently defy scientific, philosophical and religious consensus.

The instincts faculty comprises a number of neurological networks that give us the instinct to reproduce; the instinct to nurture and protect our offspring as a means of perpetuating the species and our own genetic lineage; the instincts for survival and security as a means to enhance the prospects of perpetuating the species and our genetic lineage; the instinct to subdue and control our environment (including, regrettably, others of our own species) in order to eliminate or reduce any threats to our survival and security; and the instinct to acquire knowledge of how our environment, and indeed we as human beings, function, so as to more effectively subdue and exercise control over our environment. This latter instinct accounts for the quest for scientific knowledge.

Instincts are activated by the prospect of the pleasure to be had by indulging them, or the fear aroused by perceived threats – that is, they are activated by the prospect of pleasure and the fear of pain, and the experience of pleasure and pain are the ‘by-products’ of the realization of our instincts.

The morality faculty comprises a neurological moral network that acts as a restraint and counterbalance against the instinct networks. It compels us to recognize that certain indulgences of our instincts are wrong, and that other actions, even if apparently contrary to our instincts, are right, or good. The neurological moral network speaks to us of moral imperatives as fundamental obligations. It drives the human quest for justice, and finds expression in the search for a Supreme Law and a Supreme Lawmaker.

The reason faculty comprises a neurological network that is entirely neutral, and thus morally ambivalent. It mediates between the competing demands of the instinct and morality networks, and is free to choose which to serve. When in service to instincts, it is also adept at justifying its choices so as to evade responsibility for the consequences of its actions.

The Evidence

That the brain has a neurological moral network is now widely accepted by neuroscientists. In 2009, Dr Mendez reviewed all the neurological research up to that point, and concluded that “humans have an innate moral sense based in a neuromoral network centered in the ventromedial prefrontal cortex and its connections” (Mendez 2009). Subsequent research has reinforced that conclusion (see Yoder and Decety 2014 and Heinrichs, Oser and Lovat 2013).

The research also confirms that actions not moderated by the neurological moral network, and thus based on the instinct networks, are what we call psychopathic. That is because instincts are amoral, so the application of a morally ambivalent capacity to reason in order to service amoral instincts cannot produce moral outcomes, although it can imitate them (Stockley 2011-2012). A 2015 study defined psychopathy as “a personality disorder associated with a constellation of traits including a lack of guilt and empathy, narcissism, superficial charm, dishonesty, reckless risk-taking and impulsive antisocial behaviour” (K. J. Yoder 2015). All these characteristics are indicative of reason in the service of primitive instincts. That is confirmed by Yoder’s study, which concluded that “hemodynamic activity and neural coupling within the salience network are disrupted in psychopathy, and that the effects of psychopathy on moral evaluation are influenced by attentional demands.”

Research also shows that utilitarian arguments for ‘morality’ are a consequence of reason in the service of instinct, and thus psychopathic. A 2012 study found that participants who showed “greater endorsement of utilitarian solutions had higher scores on measures of Psychopathy, machiavellianism, and life meaninglessness” (Bartels DM 2011). Another study confirms that reason is a morally ambivalent faculty which can justify behavior that the neurological moral network tells us is wrong. In this particular study, arguments were put forward to justify incestuous behavior between consenting adult siblings. The study demonstrated that a persuasive argument justified the behavior “when increased deliberation time encouraged subjects to reflect” (Paxton, Ungar and Greene 2012).

Research has also concluded that “empathy may not be necessary for judging moral actions as right or wrong” (Will and Klapwijk 2014). That empathy is not a factor, or at least a driving factor, in moral judgment, confirms that the neurological moral network speaks of moral imperatives as fundamental principles, and are not a consequence of ‘reasoning’ about how we may ‘feel’ about certain actions and behavior.

The studies to date demonstrate that the reason network “mediates” between the demands of the instinct networks and the neurological moral network (see Kelly, et al. 2008 and Menon and Uddin 2010). However, research also shows that the “morality network can be over-ridden by DLPFC-mediated reasoning processes, resulting in utilitarianism, ie, the greatest good for the greatest many” (Mendez 2009). But as already noted, utilitarian ‘judgment’ is based on instinct, and thus psychopathic, rather than moral.

On the content of the neurological moral network, I should refer again to Mendez, who notes that the “neuromoral network works through moral emotions and moral drives, such as the avoidance of harm to others and the need for fairness and punishment of violators” (Mendez 2009). This points to freedom as the basis of the neurological moral network, which makes freedom the fundamental principle of morality and justice. The evidence for that will be adduced in Part XII.

On a final note, Will and Klapwijk make an important observation on how the brain makes the choice between serving morality or instinct. They note that although “neuroscience has increased our understanding of the contributions of neural systems involved in emotion and cognition to judgments of right and wrong, it is time to further investigate how activation in these systems can influence why some people decide to act on a moral judgment and others do not” (Will and Klapwijk 2014).

That is something I shall now consider by addressing those issues between science, philosophy and religion that still defy consensus.

In order to do so, however, we need to establish how these neurological faculties came to be in the brain.

Origin of the neurological faculties of the human brain

The evidence is fairly conclusive that these neurological faculties are the natural, physical consequence on the laws of physics. In science, this is called reductionism.

Weinberg says that physicists “believe that atoms behave the way they do in chemical reactions because the physical principles that govern the electrons and electric forces inside atoms leave no freedom for the atoms to behave in any other way” (Weinberg, Dreams of a Final Theory 1994, 9-10). And he goes even further by stating that physicists study fundamental particles like quarks and electrons not only because all matter is made up of such particles, but that by studying them they hope to discover “something about the principles that govern everything” (Weinberg, Dreams of a Final Theory 1994, 61).

Martin Rees makes the same point when he says that “Mathematical laws underpin the fabric of our universe – not just atoms, but galaxies, stars and people” (Rees 2000, 1).

Weinberg insists that although the properties of molecules and DNA create life, they are only able to do so because of the “properties of electrons and atomic nuclei and electric forces” of which molecules and DNA are composed (Weinberg, Dreams of a Final Theory 1994, 57-58).

What seems to be important, according to the physicists, is that the properties, or laws, that govern sub-atomic particles determine how they can combine with other sub-atomic particles which, in turn, create ‘structures’ dependent on the properties of their constituent sub-atomic particles, yet having their own distinct ‘identities’, so to speak. These combined sub-atomic particles we call atoms, and atoms, although dictated in their ‘behavior’ by their constituent sub-atomic particles, have properties unique to themselves. The uniqueness of certain atoms in turn ‘permits’ them to interact with other atoms to ‘create’ more complex structures such as molecules. But we must constantly keep in mind that although these more complex structures appear to have their very own and very unique properties, they are still the product of the properties of the sub-atomic particles of which they are composed, and the properties of these more complex structures are an extension of the fundamental properties that govern their constituent parts, that is, their sub-atomic particles.

That is what Weinberg means when he says that by studying sub-atomic particles we may be able to discover “something about the principles that govern everything.”

Recent evidence supports that position.

On 8th August 2011, it was reported that “NASA-funded researchers have evidence that some building blocks of DNA, the molecule that carries the genetic instructions for life, found in meteorites were likely created in space”(NASA Researchers: DNA Building Blocks Can Be Made in Space 2011).

On October 27, 2011, Science Daily reported the results of research by Professor Sun Kwok and Dr. Yong Zhang of the University of Hong Kong: “Astronomers report in the journal Nature that organic compounds of unexpected complexity exist throughout the Universe. The results suggest that complex organic compounds are not the sole domain of life, but can be made naturally by stars … in extremely short timescales of weeks. Not only are stars producing this complex organic matter, they are also ejecting it into the general interstellar space, the region between stars” (Kwok and Zhang 2011).

In 2013, Jeremy England of MIT published a theory which proposed that entropy (the second law of thermodynamics) appeared to arrange particles and atoms in such a way that the creation of life is inevitable under certain conditions, and not a question of luck(England 2013). England suggested that this process is the basis of reproduction. If the theory is correct, it will provide evidence that the instinct to reproduce is a product of the fundamental laws of physics which are ‘imprinted’ into the human brain. But it will also provide evidence that all the instinct networks are likewise a consequence of the physical laws that determine how the universe functions, and indeed a neurological image of those fundamental laws.

Dr Kelly Smith, a physicist and philosopher, has also suggested that the laws of physics may naturally produce organisms with a capacity for moral judgment(Smith 2015).

Philosophy has its own version of this physical-based explanation of the human brain; it’s called reductive physicalism, although mostly replaced today with supervenience. For a summary of the philosophical account, see (Stoljar 2015).

The incredible abilities of the savants is compelling evidence that the human brain is ‘programmed’ with the raw mathematical data of the fundamental laws that govern the universe (see Part X). In his book Islands of Genius, Treffert notes that savants show that we can “know things we never learned.” Even babies have inbuilt data giving them “specialized innate abilities” (Treffert 2012, 55-57). This ‘knowledge’ cannot come from experience, because savants who are born with the condition mostly exhibit these extraordinary abilities at an early age, long before they could have had the opportunity to ‘learn’ them (Treffert 2012, 12).

Regarding the neurological moral network, the San people of southern Africa are compelling evidence that it was the neurological moral network itself that created the first of what we would recognize as a human brain (see Parts VIII and IX). The recent discovery of Naledi man in South Africa may well be the remains of these first human beings with fully functioning neurological moral networks. As Lee Berger, the head of the team that discovered Naledi man said, the fact that they buried their dead indicates “that naledi individuals recognised their own mortality and the other self that comes with death” (Barras 2015).

The reductionist explanation of the origin of the structure of the human brain is, therefore, supported by compelling evidence. It shows not only that the human organism, including the neurological structure of the human brain, is in every respect a manifestation of the fundamental laws that govern the universe, but also that those laws are ‘programmed’ into the brain in mathematical form as neurological networks. And the fact that one of those networks is moral tells us that there is a moral dimension to the fundamental laws of physics, both the quantum and Classical laws.

Weinberg’s reductionist argument is itself evidence of the moral dimension of the laws of physics. If the human organism is an inevitable consequence of the fundamental laws of physics when matter encounters certain conditions, and that manifestation of those laws is a conscious human being with the capacity for moral judgment, then the laws that govern the universe must likewise possess those properties. In other words, if the human brain is a “self-aware mathematical sub-structure” of the universe, and a miniature replica of the mathematical superstructure of the universe, then the universe itself must necessarily be a conscious, moral structure (reference to ‘self-aware mathematical substructure’ is from Tegmark 2014, 323)

If that is the case, the dilemma of how the “fundamental laws of quantum physics morph into the Classical (Newtonian) laws” would be resolved (Greene 2005, 199 and Weinberg, Dreams of a Final Theory 1994, 84). The observation necessary to effect the transformation is made by a conscious universe with a moral dimension. But that doesn’t account for how the original matter, subject to quantum laws, tranformed into a universe subject to laws that create consciousness. That is something I shall deal with in the final article.

I shall now consider how the interaction of the three neurological networks, and in particular the competing demands of the moral and instinct networks on the otherwise neutral faculty of reason, relates to those unresolved issues between science, philosophy and religion.

Right and Wrong; Good and Evil

Actions (and thoughts) we call wrong, or evil, are a consequence of reason in the service of human instinct, while actions we recognize as right, or good, are a consequence of reason in service of the neurological moral network.

However, since instincts are necessary for our survival, just as they are in animals, instincts are not in themselves ‘evil’; they only attract reprobation when they become the deliberate objective of our actions. That being so, if there is such a thing as God, then He does not in fact ‘create’ evil. Evil is a consequence of our own decisions.

When the neurological moral network is active, but subconscious, human beings act on its moral impulses without question, and adapt their behavior accordingly. The San people of southern Africa are evidence of that (or at least those who have not yet been ‘civilized’). They are the direct descendants of the ancestors of the whole human race (Choi 2012). They simply ‘know’ what is right and wrong, so they do not indulge their instincts with the primary purpose of maximizing pleasure, nor do they excessively respond to the fears aroused by their instincts. They do not fence-off land to provide for greater security; they do not build castles to protect themselves from their fellow human beings; they do not subdue others of the species as a means of enhancing their security, or to allay the fear of threats to their survival; they do not need courts of law to tell them what is right and wrong, because they know what is right and wrong, and they know that such systems of law would simply be a justification for violating the universal law that applies everywhere and to everyone. War and conflict are alien to them, as is deceit, deception and dishonesty.

However, the neurological moral network was consciously activated when a number of these first humans committed some act that offended against it. That would have happened when they succumbed to the temptations of the pleasures to be had by indulging in actions the neurological moral network told them were wrong, or undertook actions to allay the fears aroused by their instincts which offended against their morality networks.

The evidence shows that the branch of those first human beings who did succumb to the pleasures and fears aroused by their instincts, consciously activated their own neurological moral networks, and those of their descendants. That suggests that offending against the neurological moral network caused a genetic change to the DNA of that branch of the species, and it was not a positive one.

It led to what we call today ‘civilized’ human beings. Activation of the morality network caused these human beings to relentlessly toil to enhance their security and allay fears for their survival. It led to conflict, war, crime, exploitation of resources to excess, even at the expense of the ability of others of the species to have access to those resources for their own survival, and it gave rise to institutions as mechanisms for one person or group of people to impose their authority on others. Institutions also cater to the instinct for security that is fired by the fear of insecurity. Being part of an institution appeals to the ‘herd’ instinct in human beings, because it provides a sense of security and ‘identity’.

Once those first of the species that would become ‘civilized’ human beings had activated their neurological moral networks, the genie was out the bottle. Thereafter, great effort would be required to model behavior on the demands of the neurological moral network. But there have always been those human beings who had stronger conscious impulses from their morality networks, and they have always sought to encourage and persuade others to forsake servicing their instincts, and make the effort to listen to the demands of their morality networks. That gave rise to religion and philosophy, and more importantly, the human quest for justice. But despite the intentions of the originators of these efforts, the ‘movements’ that their teachings inspired were corrupted by those in bondage to their primitive instincts, because they recognized that these ‘movements’ could be exploited to their own advantage as vehicles to subvert others to their authority and control.

There can be no doubt, therefore, that the so-called ‘modern’, or ‘civilized’ world, is a consequence of human beings in bondage to their primitive instincts, not in service to their morality networks. And that is leading us inexorably towards our own destruction.

To see what a world would look like if we were all in service to the demands of our morality networks, we need look no further than the San people. They automatically comply with the demands of their morality networks, and so live in harmony with the universal law, and thus in harmony with each other and their environment.

Human Consciousness

Artificial intelligence (a robot) was first shown to have acquired a degree of self-awareness in 2015. The process by which it was created was a variation of the “wise men” logic puzzle (MacDonald 2015). Essentially, self-awareness is a consequence of one part of an integrated structure having to evaluate competing demands from other parts of the same structure, and make a decision on how to resolve the dilemma. The ‘degree’ of consciousness depends on the extent and type of data that the ‘decision’ part of the structure has to evaluate.

Animals have more limited instincts than human beings, and an ability to reason limited to servicing those instincts. To what extent animals have some neurological network that relates to morality is unclear, but any such network in animals is clearly not to the same level of sophistication as humans. Animal consciousness is limited to the task of servicing primitive instincts. It should be noted, however, that humans share many of the same instincts with animals, notably the instincts to reproduce, and to protect and nurture their young, the instinct for survival, and a limited instinct to provide for their security.

So consciousness in animals is a consequence of the limited choices their limited capacity for reason has to resolve in order to most effectively cater to the demands of their instincts, like the most effective method for securing food and water.

In humans, however, the activation (even subconsciously) of the neurological moral network presents reason with a choice between the conflicting demands from the neurological moral network and instinct networks. This challenge compels reason to recognize that certain actions, thoughts and behavior are wrong, irrespective of whether there is a declared law that prohibits them, or whether there will be a consequence (in this life) for indulging them. The realization that certain actions are wrong, irrespective of the prospect of punishment in this life for a transgression, compels reason to recognize the possibility that the consequence may be visited upon us after death. The prospect of an after-life thus causes a consciousness of our own mortality, and thus a consciousness of our own existence. Berger’s comments on Naledi man burying their dead is evidence of that (Barras 2015).

However, it is also clear that those who have no connection to their neurological moral networks are also conscious. But their consciousness is of a different complexion to consciousness that is based on the morality network. It derives from their primitive instincts, which accounts for the characteristics they exhibit, such as “lack of guilt and empathy, narcissism, superficial charm, dishonesty, reckless risk-taking and impulsive antisocial behaviour” (K. J. Yoder 2015). More importantly, however, the fact that they are wholly or partially disconnected from their morality networks means that they are incapable of recognizing that right and wrong are not concepts of human invention, but universal concepts that exist independently of human existence, just like the laws of physics. That is why such people have difficulty recognizing that there could be a God, except in so far as they see such belief as something to be employed to their own advantage.

The question then is, does consciousness exist independently of the physical structure of the brain, or is it simply a chemical process in the brain? In other words, when the chemical processes in the brain cease, does human consciousness cease as well?

That leads to the mind/body and mind/soul debates.

The Mind/Body Debate

The first point to make here is that when I refer to ‘body,’ I mean the physical brain as the ‘control center’ of the integrated system that is the human organism.

The brain is composed of these three distinct but interrelated faculties. The reason faculty is neutral. Consciousness is a consequence of the reason network being compelled to ‘mediate’ between competing demands either from the instinct networks themselves (as in animals, and those disconnected from their morality networks), or from the instinct and morality networks (in those who have some connection with their neurological moral networks).

These competing demands create a ‘polarity’ in the reason network, which creates an electromagnetic structure that is ‘independent’ of the reason network itself, just as any other electromagnetic field is ‘independent’ of the physical materials that create it. Most of us will recall the experiments done in school when iron filings placed on a piece of paper over a magnet are arranged in the shape of the magnetic field of the magnet. We could then ‘interfere’ with the pattern of that field by introducing an electrical current at one end of the magnet which changed the pattern of the iron filings by concentrating them on the other side of the magnet.

We have known about electromagnetic fields even since James Clerk Maxwell discovered the relationship between magnetic and electric fields in the 1860s (Maxwell 1865). Amongst many other things, electromagnetic fields give us light, both natural and artificial. We know that artificial light is created when a negative current and a positive current are applied to a lightbulb. Until the current is switched on, the light bulb is ‘neutral’. But once the switch is thrown, the bulb fills the room with light. But the bulb itself is not the light, it is simply the device through which the light is created.

The reason network is like the bulb, the neurological networks within the brain are like the negative and positive currents that feed it, and the mind is like the light.

That would mean that the mind is something independent of the reason network in the brain, but structured on it. Consciousness must reside in this independent structure that we call the mind, not in the physical (chemical) processes in the brain itself. But if that were the case, why can we not detect or measure it in some way, for example in fMRI scans.

Well, there are several possibilities. First, there is the ‘mathematical reality’ theory proposed by the physicist Max Tegmark. In his Mathematical Universe Hypothesis (MUH), Tegmark argues that “mathematical structure is our external reality, rather than being merely a description of it. This equivalence between physical and mathematical existence means that if a mathematical structure contains a self-aware substructure, it will perceive itself as existing in a physically real universe, just as you and I do” (Tegmark 2014, 323). Even if Tegmark is wrong about the universe itself being a purely mathematical structure, the concept may be an explanation for the mind. The mind would thus be a “self-aware (mathematical) substructure” that is modelled on the reason network, but independent of it, just like the light and bulb example.

An alternative, but perhaps related explanation, may be found in dark matter. Considering that the matter we know something about constitutes only some 5% of the universe, and dark matter some 27% (CERN n.d.), it may well be that the mind is composed of dark matter that is structured on the reason network. Although we know virtually nothing about dark matter, other than it must be there, CERN notes that “one idea is that it could contain “supersymmetric particles” – hypothesized particles that are partners to those already known in the Standard Model (ie, ordinary matter like electrons).”

If some of these theories are proved correct, then it would be entirely plausible that the mind is a model of the structure of the reason network, and composed of partner particles. That would also explain why we cannot physically detect the mind. As CERN notes, theories suggest that particles of dark matter may be so light that they would even be undetectable by the particle detectors of the Large Hadron Collider. The only reason they would know that they had discovered particles of dark matter, says CERN, is that the particles “would carry away energy and momentum, so physicists could infer their existence from the amount of energy and momentum ‘missing’ after a collision. Dark matter candidates arise frequently in theories … such as supersymmetry and extra dimensions. One theory suggests the existence of a ‘Hidden Valley’, a parallel world made of dark matter having very little in common with matter we know.”

So it seems most likely that the mind is a structure independent of the brain, but modelled on the reason network, whose structure, in turn, depends on whether it is in service to the instinct networks, or the neurological moral network.

It is the mind, therefore, that makes ‘decisions’, because it is conscious, and the reason network that ‘implements’ the decisions. The neurological phenomenon of insight confirms that, because it functions when reason is ‘muted’ (Stockley 2011-2012), which means that the decision made on the basis of insight must be taken elsewhere than in the reason network.

The Mind/Soul Debate

What this suggests is that if there is such a thing as a soul, it is in fact a description of what happens to the mind after physical death.

The ultimate ‘destiny’ of the mind will depend on whether the reason network on which it is structured is modelled on the neurological moral network, or on the servicing of the instinct networks. There are two alternative possibilities: one is that the mind survives physical death only if its structure is modelled on the neurological moral network, and if not, it dissipates after physical death because its structure is not sufficiently cohesive to exist independently of the brain; the other is that the mind survives, irrespective of whether it is modelled on the neurological moral network or on servicing the instinct networks, but that the ‘destiny’ of each is different.

If structured on serving the instinct networks, the mind may still survive physical death, but will be subject to the frustrations of still having powerful motivations to service those instincts after death, but without any physical body to indulge them.

If structured on the morality network, however, it will have detached itself from the need to satisfy physical appetites, so that after physical death it can integrate itself with the consciousness of the universe, or exist in some other dimension, or beyond. Most religions, whether more or less distinctly, focus on such a ‘detaching’ of the mind from instincts if it is to survive physical death.

The prospect of the mind surviving physical death has been around since human beings first became conscious of their own mortality. As we have already seen, the neurological moral network is the cause of that perception. It compels the mind to recognize that there must be a consequence for actions that are wrong, and if that consequence is not imposed in life, then it can only be imposed after death. And for that to occur, we must survive in some form after physical death.

That perception is what drives the human quest for justice. One philosopher who addresses the justice aspect as an explanation for God and an after-life is Professor Evan Fales of The University of Iowa.

In his essay Despair, Optimism and Rebellion, Fales suggests that Christian soteriology is a consequence of our “deep passion for justice” which requires injustices to be rectified if life is to have objective meaning (Fales 2007). He suggests, but does “not argue,” that there are two reasons for this:

“One is that justice is so fundamental to our conception of morality and of human well-being that a human existence in which the demands of justice are irredeemably unsatisfied appears to be a fundamentally defective, poor kind of existence. The other is that we think of justice as an objective demand, a demand that transcends the self-serving interests of partisans. Hence, we are satisfied with nothing less than that the universe be ordered in such a way that the principles of justice are woven into its very fabric.”

Fales cites Segal’s Life After Death (Segal 2004) as confirmation that justice was “a primary motivation” of the ante-Nicene Fathers for “the idea of a disembodied post-mortem existence of the soul …” He identifies the human demand for justice as an objective moral (naturalist) human condition, but argues that this does not pre-suppose a supreme being:

“If it were true that human beings were designed by a supreme being to have by nature certain ends, then it would be true that, in giving us those ends, God would indirectly have determined the principles of action that properly guide human social behaviour. However, it would remain the case that the basis of morality is to be found in facts about human nature. It is a genetic fallacy of sorts to suppose that objective moral truths cannot be justified except by appeal to a divine will, even if the ultimate cause of the relevant natural facts is such a will.”

The problem with this argument is that Fales pre-judges what the “facts about human nature” may tell us about the principles of morality.

The neuroscience shows that the natural human condition is what is ‘programmed’ into the human brain as neurological networks, one of which is a morality network that speaks to us of a Supreme Law and a Supreme Lawmaker. That is what drives the human quest for justice (Yoder and Decety 2014).

However, precisely such ‘disagreements’ as to what these generally agreed natural or neurological conditions mean, can in fact be a basis for reconciliation and accommodation between science, philosophy and religion, as well as inter-religiously. That is because each could agree that the neuroscience confirms that certain fundamental moral principles are ‘programmed’ into the brain as a neurological moral network, and that they should form the basis for any system of justice. Any differences about how the brain came to be ‘programmed’ with such a network would not then constitute a barrier to agreement as to what moral principles should underpin such a system of justice. In other words, whether the principles were ascribed to a God, to natural forces, evolution, or otherwise, agreement as to the core principles and how they should be implemented here on Earth would attract general consensus.

That would at least constitute progress for the human race as a whole towards a more just and equitable world.

Knowledge

The evidence demonstrates that the principles (laws) that created and sustain the universe are ‘programmed’ into the human brain in mathematical form, which creates the instinct, morality and reason networks.

The instinct and morality networks process data from the senses and ‘feed’ it to the reason network in the form of words, images and concepts. The reason network then evaluates the data, formulates judgments as to what it means, then presents recommended responses to the mind for a decision.

The outcome of this process produces what we call ‘knowledge’. However, the pursuit of purely physical (scientific) knowledge is a human instinct, whilst pursuit of an understanding of the moral dimension of the physical laws is a response to the ‘voice’ of the neurological moral network.

‘Knowledge’ is thus both external and internal. External in the sense that the brain processes data from the outside world which is fed to it by the senses, and internal in the sense that the brain can access the mathematical laws that determine how it was created because they are ‘programmed’ into the brain itself. That is the point Einstein made when he said, “I am convinced that we can discover by means of purely mathematical construction the concepts and the laws … which furnish the key to the understanding of natural phenomena. Experience may suggest the appropriate mathematical concepts, but they most certainly cannot be deduced from it [experience] … In a certain sense, therefore, I hold it true that pure thought can grasp reality, as the ancients dreamed” (Einstein 1954, 274).

Free-will versus Determinism

The mind is ‘free’ to choose between servicing the demands of the instinct networks, or the demands of the neurological moral network.

The neurological networks themselves are entirely the product of the fundamental principles of the laws of physics, and as such entirely deterministic. How those networks process data through the senses is likewise deterministic. However, the decisions made by the mind as to how to respond to the data and options presented to it is not deterministic. The mind is free to choose how to respond, and that choice determines whether the decision is moral or not.

The choice is deterministic only to the extent that the reason network has been conditioned and accustomed to respond to such demands by its environmental circumstances, such as education, culture, upbringing, form of government and law, religion, and so on.

But even if the reason network, and thus the mind, has been accustomed to predominantly or wholly service the instinct networks, it still remains free to re-focus its attention to service the morality network. One way that can be done is through meditation (Simon-Thomas 2012). The other is through religious constructs such as repentance, or being ‘born again’ (see Part B). Another phenomenon relates to insight, in which the mind suddenly, and often inexplicably, ‘sees the light’ and rejects the demands of the instinct networks to follow the ‘voice’ of the morality network. The apostle Paul seeing the light on the road to Damascus is such an example, as is Asoka.

However, the best way to ensure that human beings act on the basis of the impulses we receive from the morality network, rather than the demands of the instinct networks, is to teach them how to do so from an early age. That is because research shows that the neurological moral network is activated at an early age, so nurturing it in a child’s early years is fundamental to a child’s moral development – discourage behavior based on instinct, and encourage moral behavior (Winston 2015).

Recognition of a Supreme Law and a Supreme Lawmaker

As we have seen, the neurological moral network compels reason to recognize that there must be a consequence for actions that are wrong, and if that consequence is not imposed in life, then it can only be imposed after death. That causes a recognition that we must ‘survive’ in some form after physical death, at which time ‘perfect justice’ will be dispensed by a Supreme Lawmaker applying the principles of a Supreme Law.

It is this consequence of the interaction between the neurological networks of instinct and morality that points to freedom being the fundamental principle of morality and justice.

The mind can only recognize as objectively right and wrong, or good and evil, that which comes from the neurological moral network. That means that it cannot recognize the authority of other human beings as a source of right and wrong. And it cannot recognize as justice an authority imposed on it by other human beings.

We could thus state the principle of freedom as follows: No one person, group of people, or institution, however constituted, has any authority, natural or otherwise, over any other human being (see Part I).

That being the case, then the following propositions must follow:

Freedom cannot recognize as law the commands and doctrines of other human beings;

Freedom and law can only coexist under the auspices of a Supreme Law and a Supreme Lawmaker as a legitimate basis for justice.

As already mentioned, Part XII will deal with the evidence of the Principle of Freedom in more detail. But for now, we can deduce that these propositions suggest a Supreme Law that is ‘imprinted’ into the human brain as a neurological moral network, and that Law speaks to us of a Supreme Lawmaker.

Insight

As was demonstrated in Part X of this series, there is also a further neurological phenomenon that enables the mind to ‘bypass’ reason, so to speak, and gain direct access to the mathematical principles that make up the instinct and moral networks; that is the phenomenon of insight.

This is the phenomenon behind revelation, prophecy, religion in general, and some of the greatest scientific discoveries. Because this phenomenon is most common when reason is muted, it often occurs unexpectedly and inexplicably, giving the impression that it is of external origin, and thus mystical. However, on a theological level, if there is a God, and He did at times intervene in human affairs, it seems likely that it would be through the vehicle of such a neurological phenomenon, much like the adverts that pop up on computers in order to influence what we purchase. Unfortunately, insight can occur in support of primitive instinct as well, producing the more destructive ‘talents’ of military conquest, and exploitation of other human beings and the resources of the earth, even to our own detriment.

Conclusion

So we can conclude that Weinberg’s evaluation that the universe suggests no point to human existence, or indeed its own existence, is not borne out by the evidence. On the contrary, Weinberg’s reductionist theory of the universe and life means that conscious human beings with a capacity for moral judgment are the highest manifestation of the fundamental laws of physics, and indeed an ‘image’ of those fundamental laws. However, the human quest for justice reveals a moral dimension to those laws, which finds expression in the recognition of a Supreme Lawmaker as the author of the Supreme Law.

Furthermore, as already noted above, if conscious human beings with a capacity for moral judgment are a manifestation and an ‘image’ of the universe, then the universe itself must necessarily be a conscious, moral structure. And its purpose must then be to give expression to the will of a Supreme Lawmaker.

That being the case, then it must follow that human beings are themselves capable of discovering the will of the Supreme Lawmaker, and thus their own moral purpose and destiny on Earth. That was certainly the mission of the Prophets of the Old Testament. As Leon Wood says in his book The Prophets of Israel, the words used for prophets signify people who acquire “insight regarding God’s will” (Wood 1998, 63).

However, these neurological faculties and phenomena that are the motivations for religion and justice, and speak to us of a Supreme Law and a Supreme Lawmaker, are discovered within ourselves, not in formalized religion.

With its rituals, doctrines and hierarchies, formal religion violates the fundamental principles of the neurological moral network. It is a product of reason in service of human instinct, which facilitates the exercise of authority by one person, group of people, or institution, over others. And that violates the principle of freedom that is the fundamental principle of morality and justice. According to Wood, the objective of the prophets was to warn against just such rituals and pomp in seeking to discover and do God’s will (Wood 1998, 76).

In Part B of this article (posted separately), I shall demonstrate how the Scriptures support the arguments set out in this article, and how they tell us that we can only discover our true moral purpose and our true moral destiny within ourselves.

Bibliography

Alter, Torin, and Robert J Howell. 2011. Consciousness and the Mind-Body Problem: A Reader. Oxford University Press.

Barras, Colin. 2015. “New species of extinct human found in cave may rewrite history.” New Scientist. https://www.newscientist.com/article/mg22730383-700-new-species-extinct-human-found-in-cave-may-rewrite-history/.

MacDonald, Fiona. 2015. “A robot has just passed a classic self-awareness test for the first time.” Science Alert. July 17. http://www.sciencealert.com/a-robot-has-just-passed-a-classic-self-awareness-test-for-the-first-time.

There is a curious but crucial omission in Day Two of Genesis that appears in each of the other Days; only in Day Two are the words “And God saw …” missing.

But as this video explains, that is not a clumsy oversight, it is very deliberate; and it reveals a profound understanding of the scientific origins of the universe.

To understand why, we need to examine two important elements of the story: the methodology employed in Genesis, and the original meaning of the word that is translated “firmament” in the English version[1].

Methodology

Day One started with “the heaven and the earth”, which were described as being “without form, and void; and darkness was upon the face of the deep.” The “earth” clearly refers to matter, while “the heavens” refer to space. Matter is perfectly described as being “without form, and void,” and space is accurately described with the words “darkness was upon the face of the deep.” That is a description of what physicists today call a gravitational singularity.

The “heaven and the earth” are then re-described collectively as “the waters”, symbolizing the latent life-creating properties of matter and space. And that fits perfectly with what the physicist Martin Rees says about matter and space: “Even if shrunk to a ‘point’, … it is LATENT with particles and forces.”[2]

The “waters” are then ‘converted’ into “light” when matter and antimatter interacted to create photons of light. But because there was a slight excess of matter over antimatter, some matter was not converted into light. That excess matter was described as “the darkness”, which was separated from the “light”. This excess matter would form the building blocks of the universe. Everything that exists in the universe, or will ever exist, is made up of this initial matter and energy (light).

But it was essential that the amount of matter had to be exactly right and could not subsequently be converted into light. “As Sakharov points out, our very existence depends on an irreversible effect that established an excess of matter over antimatter … Had that not occurred, all the matter would have been annihilated with an equal amount of antimatter, leaving a universe containing no atoms at all.”[3]

It is precisely at that point of Day One that Genesis says there was an intervention: “And God saw …” An observation was made that created the “irreversible effect” that guaranteed that there would be enough matter in the universe to build everything we see around us today.

A Literal Interpretation?

Now some people may claim that this is a rather ‘creative’ interpretation of Day One of Genesis, but it is in fact based on a literal reading of the words in the original Hebrew. And that is confirmed by the great Jewish scholar Nahmanides (1194 – 1270 AD), also known as Ramban. And we should remember that he was commenting on Genesis some 700 years before scientists had any real idea of the origins of the universe.

First, Nahmanides[4] makes clear he is adopting a literal interpretation: –“And now, listen to a correct and clear explanation of the text according to its simple understanding.”

This is what Nahmanides then says about Day One: “He [God] brought out a very fine element from complete nothingness; it has no substance, but it is the energy that can create, that is able to accept a form and to go from the potential to the actual … And the heavens and all that is in them are one material, and the earth and all that is within it is [another] material; and the Holy One, blessed be He, created both of them from nothing … And behold, with this creation, which was like a small [and] fine dot, and without substance, were created all of the creations in the heavens and the earth.”

That description perfectly conforms to modern cosmology.

Furthermore, as we saw in the video on Day One, that is the basis of the mathematical equation – how a substance can change into something else while maintaining its intrinsic value, like the most famous equation of all, E = mc2.

It is also the basis of the principle ‘freedom under law.’

So at the end of Day One, Genesis tells us that the universe was composed of light and darkness, which means photons of light and the excess matter that was not converted into light because there were no antiparticles to pair-up with. And we know today that these particles formed the first lighter elements.

Accordingly, at the start of Day Two, the embryonic universe would have contained about 75 percent hydrogen, 23 percent helium, and traces of deuterium and lithium. The Big Bang did not generate enough heat to create the heavier elements needed for life.

Genesis then again re-describes this mix of lighter elements and photons of light as “the waters.”[5]

Firmament

It is into these “waters” that God is said to insert “a firmament,” and it was to “divide the waters from the waters.”[6] But the next verse suggests that “the waters” were already in different places: “And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament.”[7]

But if “the waters” were already in different places, that must have been a consequence of Day One, and Day One was about quantum physics.

This is what Brian Greene says about the effect of quantum physics on the unfolding universe: “the initial nonuniformity that ultimately resulted in the formation of stars and galaxies came from quantum mechanics.”[8] And as Rees says, that is because the “slightly OVERdense regions [of space], expanding slower than average, were destined to become galaxies and clusters; others, slightly UNDERdense, were destined to become VOIDS.”[9]

This was a result of the interaction of gravity and what physicists call today expansion.

The effects of quantum physics meant that the distribution of matter (the lighter elements) in the early universe was not completely uniform. Some areas of space were more dense with atoms than others, which meant that over time gravity pulled these atoms together into enormous ‘clumps’ of matter. At the same time, the expansion force was pushing the ‘clumps’ apart leaving ‘empty’ space, or what Rees calls “voids.”

Expansion was and still is crucial to maintain the universe in the way we see it now, and for the creation of life. And Genesis recognized that.

The word that is translated “firmament” in Day Two is actually raqiya in the original Hebrew, which means expansion.

So suddenly Genesis reads exactly like the modern day scientific understanding of the forces that created the universe, and especially this crucial expansion force that was the cause of the formation of galaxies, stars, and ultimately life. Without it, the universe would not exist.

But did the reference to expansion in Genesis actually refer to what science calls expansion today?

On the ‘best evidence rule’, the answer is yes. And that is again confirmed by Nahmanides.

This is what he says about Genesis 1: 6: “He [God] said about the material that existed at the beginning when He created it from nothing, that it should be STRETCHED out like a tent in the midst of the water and separate the waters from the waters.”

And this is how a physicist describes it today: “The tremendous outward swelling [of inflationary expansion] resulted in space being STRETCHED enormously large and extremely smooth …”[10]

Also, “Calculations show that [a] nugget of space need only to have been tiny – on the order of 10-26 centimeters across – for the ensuing cosmological expansion … to have STRETCHED it larger than the universe we see today.”[11]

But why no reference to the words “And God saw …”?

Rees describes the universe at this stage as follows: “after half a million years of expansion, the temperature dropped to around 3,000 degrees … As the universe cooled further, it literally entered a dark age … [which] persisted until the first protogalaxies formed and lit it up again.”[12]

At this early stage, the universe consisted of giant protogalaxies composed only of the lighter elements, so it was essential that the state of the universe should not yet be made “irreversible,” and as we saw in the previous video, the words “And God saw …” does precisely that.

The protogalaxies had to continue to condense, forming giant stars whose incredible density would create supernovae, because it is this process that creates the heavier elements necessary for life.

Omitting any reference to “And God saw …” shows that Genesis understands the importance of the universe taking its course before being ‘locked-in’ with an observation. The observation comes in Day Three; in fact, there are two observations in Day Three, and for good scientific reasons.

So by the end of Day Two, everything was in place for the next step towards the ultimate purpose behind the universe – the creation of heavier elements, and ultimately human life.

Einstein famously said that “The most incomprehensible thing about the universe is that it is comprehensible.”[1] The former Royal Astronomer of Britain, Martin Rees, says that Einstein was “expressing his amazement that the laws of physics, which our MINDS ARE SOMEHOW ATTUNED TO UNDERSTAND, apply not just here on Earth but also in the remotest galaxy.”[2]

But should it be so “incomprehensible” that the human mind is “somehow attuned to understand” the laws that govern the universe?

Broadly speaking, there are currently two alternative explanations for this curious ability. Either the human mind is entirely explicable by its physical make-up and its interaction with the environment through the senses, or there is an inexplicable element to the mind that gives it a metaphysical, or even mystical, character.

The former view is that of many physicists who hold that the principles that determine the behavior of fundamental particles determine the functioning of everything else in the universe, including the human brain. I include in this view those who argue that the chemistry of the neurological structure of the brain has a ‘life of its own’ that is ‘independent’ of the principles of the fundamental particles that make up its physical structure. There isn’t really any distinction between these views because in the last analysis they both perceive the functioning of the brain to be a consequence of its physiology.

The contrary view is that there is more to the human mind than the physical structure of the brain and its interaction with the environment. This view is exemplified by Immanuel Kant who said that “The moral law, although it gives no view, yet gives us a fact absolutely inexplicable from any data of the sensible world, and the whole compass of our theoretical use of reason, a fact which points to a pure world of the understanding, … and enables us to know something of it, namely, a law.”[3] This “moral law,” says Kant, is simply “presented for our obedience by practical reason, the voice of which makes even the boldest sinner tremble …”[4] Kant’s view is a mystical or metaphysical view. In religion it is called spirituality.

Although these views may seem incompatible at first, they are in fact simply different facets of the same phenomenon. Ironically, Friedrich Nietzsche inadvertently identified the mystical as a facet of the physical, and vice versa, when he mocked Kant for having “discovered a moral faculty in man.”[5]

In order to understand how that works, we need to go back to the Beginning, to the origin of the universe. Both science and the Scriptures recognize that an explanation for the universe and life, and consequently the structure and functioning of the human brain, is to be found in the origin of the universe itself.

A Final Theory – the scientists’ view

The physicist Steven Weinberg says that although DNA is too complex to be explained with current quantum mechanical equations, he maintains that with a sufficiently sophisticated computer, scientists could explain all the workings of DNA “by solving the equations of quantum mechanics for electrons and the nuclei of a few common elements.”[6]

Likewise, Martin Rees says that it is the principles, or properties, of fundamental particles, “their sizes and masses, how many different kinds there are, and the forces linking them together,” that dictate how everything in the universe functions, from planets and stars to chemical reactions and human beings. And this is all a result of “an expanding universe, WHOSE PROPERTIES WERE IMPRINTED INTO IT AT THE TIME OF THE INITIAL BIG BANG.”[7] According to Rees, “mathematical laws underpin the fabric of our universe.”[8]

This approach is known in science as reductionism[9]. Weinberg, for example, says that the “evolution of living things has been made possible by the properties of DNA and other molecules and that the properties of any molecule are what they are because of the properties of electrons and atomic nuclei and electric forces.”[10] He goes on to say that physicists study fundamental particles “because we think that by studying [them] we will learn something about the principles that govern everything.”

Although this approach does not dispute that certain mental faculties and processes may determine aspects of human behavior, it argues that those faculties and processes are what they are as a consequence of the principles that determine the properties of fundamental particles. As Weinberg says, “we believe that atoms behave the way they do in chemical reactions because the physical PRINCIPLES that govern the electrons and electric forces inside atoms leave NO FREEDOM for the atoms to behave in any other way.”[11]

By identifying these fundamental principles, physicists believe they could construct a Final Theory that will explain everything about the universe and life. This is also known as a Theory of Everything, and by definition such a theory would necessarily include an explanation for what we regard as the mystical. More importantly, this view also claims that a Final Theory would definitively settle the question of whether or not there is such a thing as God.

The problem with the reductionist approach is that it is morally ambivalent. Morality is simply a neurological response to certain environmental and social conditions.

In his book The First Three Minutes, Weinberg said that “the more the universe seems comprehensible, the more it also seems pointless.”[12] In an attempt to deflect the criticism his remark attracted, Weinberg ‘clarified’ that statement in his next book, Dreams of a Final Theory, by saying that he “did not mean that science teaches us that the universe is pointless, but rather that the universe itself suggests no point. I hastened to add that there were ways that we ourselves could INVENT a point to our lives, including trying to understand the universe.”[13]

In other words, Weinberg suggests that we can “invent” some point to our lives by dedicating our lives to proving that there is no point to life. That sounds like ‘a Final Theory of Despair,’ in which the only purpose to human existence is the pursuit of vanity and the satisfaction of our physical desires.

This very ‘physicalist’ approach fails to recognize that the human capacity for moral judgment, which expresses itself in the establishment of systems of government and justice, may be a manifestation of a more profound dimension of the physical laws that govern the universe – a moral dimension,[14] rather than a neurological accommodation to physical conditions.

Kant recognized the nihilistic tendencies of such an approach when he said that “[man] is not so completely an animal as to be indifferent to what reason says on its own account, and to use it merely as an instrument for the satisfaction of his wants as a sensible [sensual] being. For the possession of reason would not raise his worth above that of the brutes, if it is to serve him only for the same purpose that instinct serves in them; it would in that case be only a particular method which nature had employed to equip man for the same ends for which it has qualified brutes, without qualifying him for any higher purpose.”[15]

Although Kant was wrong that reason can tell us anything “on its own account”, and it is used by most people as a means to satisfy their wants as sensual beings, it is Kant’s recognition of a distinction between the human capacity for moral judgment, and the servicing of our primitive instincts, that is crucial to understanding the ‘mystical’ in human existence.

The Scriptural view – a seed to a tree to a seed

Jewish scholars and philosophers have long recognized this distinction, as did Jesus. And they found it in the same place that physicists look to unlock the ‘secrets’ of the universe and life – The Beginning.

In his Commentary on Genesis 1:1, the Jewish scholar Nahmanides (1194 – 1270 AD), says this: – “He [God] brought out a very fine element from complete nothingness; it has no substance, but it is the energy that can create, that is able to accept a form and to go from the potential to the actual. And this is the first material [and] is called hyle by the Greeks. And after hyle, He didn’t create anything, but [rather] formed and made [the creations]; since it is from it that He brought everything forth and clothed the forms and refined them. …Behold, with this creation, which was like a small [and] fine dot, and without substance, were created all of the creations in the heavens and the earth.”[16] Nahmanides included the creation of man as a subsequent creation from the original matter. On Genesis 1:24, he says “that God created something from nothing on the first day alone, and afterwards He formed and made [everything] from the fundamental elements.”

Nahmanides adopted a literal reading of Genesis, yet still described the origin of the universe and life in precisely the way science now understands it (except that he attributes it to God). That is because of the Hebrew meaning of the word “beginning”, which is reishit.[17] The word relates to the origin or beginning of a thing, like a seed, which then grows or expands into something much larger and grander, like a tree. Although the tree has no outward resemblance to the seed that ‘created’ it, the fruit that it yields contains a replica of the seed that initiated the whole process. The fruit is not some inconsequential by-product of the tree, but the very purpose of the tree’s existence. The fruit contains a seed that is an image of the seed that created it, and an image of the tree and the fruit that the seed is ‘programmed’ to create. The fruit of a tree is not itself a replica of the seed that created the tree, only the seed within the fruit is a replica. The flesh of the fruit hanging from the tree is what enables the replica seeds within the fruit to be dispersed so that the species can propagate. The fruit is the vehicle that carries the seed.

It should not be surprising, therefore, to find Jesus adopting such an analogy to explain the “mystery of the Kingdom of God”[18] to his disciples: “It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: But when it is sown, it growth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.”[19]

The account of creation in Genesis Chapter One describes the origin of the universe as a similar process. It tells us that the human organism is the fruit of the tree, the universe is the tree, and the human brain is a replica of the seed that gave birth to the universe.

The great Jewish philosopher, Philo Judaeus of Alexandria, who lived at about the same time as Jesus, recognized this when he said, regarding the creation of man “in the image of God”[20], that “the resemblance [between God and man] is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model.”[21]

In other words, the mathematical structure that gave birth to the universe is imprinted into the human brain as an image of the original structure. The human brain is ‘programmed’ with the “mathematical laws” that Rees says “underpin the fabric of our universe.”[22] The incredible abilities of the ‘mathematical’ savants are evidence of that.[23] In his excellent book Islands of Genius, Darold A. Treffert notes that some mathematical savants “seem to ‘see’ their answers as if projected on to a screen,”[24] and asks whether the “actual knowledge [of the prodigious savant], or at least the software templates or scaffolding for [the] rules of music, art and mathematics, or even other areas of expertise, come ‘factory installed’ in all of us?”[25]

Likewise, Rees notes that “Newton’s laws are in some sense ‘hardwired’ into monkeys that swing confidently from tree to tree.”[26] And if in monkeys, why not in humans?

However, Genesis also tells us that the mathematical structure of the replica seed that is the human brain, like the original seed that gave birth to the universe, has three distinct but interrelated elements: morality, reason and instinct.

As explained in Parts VII and VIII of my series A Legal Proof for the Existence of God, the “image and likeness”[27] of God refers to the human capacity for moral judgment; the symbolism of God speaking to the male and female He had created refers to the human ability to reason; and what God is said to say to the humans refers to human instinct, some of which we share with animals (the instinct to reproduce, and the instincts for survival and security), and others that are unique to human beings (the instinct to subdue and conquer, and the instinct to pursue knowledge of our world and the universe).

Chapter Two of Genesis symbolizes these distinct faculties with trees. The “tree of knowledge of good and evil” refers to the human capacity for moral judgement; the trees that are “pleasant to the sight, and good for food,”[28] represent human instincts; the reference to God commanding the man[29] symbolizes the human ability to reason; and the “tree of life” represents our ability to apply the knowledge of the universe to understand and seek to fulfil our true moral purpose and our true moral destiny.[30]

Each year science discovers further evidence that suggests that these elements of the human brain are the consequence of the mathematical laws that govern the universe. In respect of the faculties of reason and morality, for example, Dr Kelly Smith, of Clemson University, says that the tendency of the universe to produce complexity suggests that the emergence of life with a capacity for reason and moral judgement may not be accidental, but a consequence of the basic structure of the universe unfolding in a predictable manner.[31]

In respect of the instinct for reproduction, Jeremy English, a physicist at MIT, has proposed that the second law of thermodynamics inevitably tends to the rearranging of atoms so as to create life. But he also suggests that the energy dissipation that drives this process is most effectively achieved by self-replication. As English says, “A great way of dissipating more [energy] is to make more copies of yourself.”[32]

These scientific discoveries show that the distinct neurological faculties in the brain are in fact facets of the mathematical laws that govern the universe, which, in turn, if the reductionist view is proved correct, are themselves a consequence of even more fundamental principles that determine the properties of all the other mathematical laws, like the second law of thermodynamics.

Origins of Mysticism – competing neurological networks

Using the symbolism of trees to describe these distinct faculties conveys the message that these faculties are imprinted into the human brain as neurological networks. These three networks convert the raw mathematical data ‘pre-installed’ in the brain, together with the mathematical data processed through the senses, into emotions, words, images and concepts, enabling us to understand what the raw mathematical data means, and respond accordingly.

But all these neurological networks start out like seeds in the brain. They need to be carefully tended and nurtured in order to germinate and grow, and fulfil their intended purpose and potential. That is especially important for the moral network because it is the most easily neglected network. As Jesus said, although the seed of the “word of the kingdom of God” is “within[33]” us, “the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becommeth unfruitful.”[34]

That warning by Jesus brings us to the crux of the matter, because the neurological moral network is the most important of all the networks. It is the network that most induces the phenomenon we call mystical, or spiritual. That is because it acts as a ‘regulator’ and restraint on the networks that give us our instincts and our ability to reason. But its interventions often seem inexplicable. As Kant said, it is “the voice [that] makes even the boldest sinner tremble.”[35] And it is important that we learn to distinguish between the “voice” that speaks to us from the neurological moral network, and the voice of our instincts that tempts us with the prospect of pleasure, or fills us with the fear of pain.

Reason in the service of instinct, rather than in service of the moral law, is what we recognize as evil. It is responsible for the most despicable deceits, betrayals, humiliations and atrocities human beings can inflict upon their fellow human beings.

Take for example the instinct for reproduction. The instinct is fired by the prospect of the pleasure to be had by engaging in the act. But when this instinct is not restrained by the voice of the moral law, reason will find justification for all manner of deceptions and deceits in order to indulge the prospect of pleasure, or avoid the fear of pain. When totally unrestrained by the moral law, it will justify rape, incest, and even pedophilia, and devise deceptions to escape detection. It will even justify murder if its instinct for survival feels threatened by the possibility of detection. On the other hand, when reason is in the service of the moral law, it compels the instinct to reproduce to recognize that the act of creating a new life is sacred, and attaches profound and enduring obligations to those who engage in the act – obligations not just to the life they create together, but towards each other.

Likewise, reason in the service of the peculiarly human instinct to subdue and conquer is responsible for reprehensible acts like bullying, slavery and war. But when this instinct is regulated by the neurological moral network, we are compelled to apply it to subdue and conquer the human appetite for pleasure and the fear of pain. Reason in the service of the moral law enables us to subdue and conquer our primitive instincts. Buddhism is largely based on exactly this endeavor.

Likewise, reason in the service of our instincts for survival and security compels us to accumulate and appropriate to ourselves far in excess of what we need to survive and be secure, even at the expense of depriving others of a means for providing for their own survival and security. But reason in the service of the moral law compels us to compassion and a recognition of our obligations to the survival and security of the weak and least advantaged of the human species. This obligation was recognized as far back as 1,780 BC, when Hammurabi declared that the primary purpose of his Code was to bring “about the well-being of the oppressed” and ensure “that the strong should not harm the weak.” Similarly, Asoka (304 – 232 BC), in speaking of the Dhamma (Law), advocated “moderation in spending and moderation in saving.”[36]

And again, reason in the service of the instinct for knowledge, unregulated by the voice that speaks to us from our neurological moral network, willingly puts itself in the service of those who would use that knowledge to service their instinct to subdue and conquer. The claim by scientists that they only design the weapons of war, politicians use them, is such an example. It is like the irresponsible father giving his disturbed son a gun to take to school, but when the disturbed son then shoots dead scores of his schoolmates, the father protests that he only gave him the gun, he didn’t make him use it. However, when reason is guided by the voice of the moral law, the instinct for knowledge is applied to enhance the wellbeing of humanity, not to provide it with the instruments to inflict death and destruction upon itself.

It does not take a great deal of reflection to recognize those acts that are a consequence of reason in the service of instinct, and those acts that are a consequence of reason in the service of the moral law. The former we call evil or sinful, and we devise laws in an attempt to regulate them. The latter we recognize as good, and we should seek to encourage and promote them, if we had not so pitifully fallen into bondage to our primitive instincts.

Mysticism demystified – signposts in the mind

The ‘mystery’ of the moral law is that human beings recognize that there is a universal law that is not of human making; a law that is not a consequence of one person or group of people imposing their authority on others. It acts as a restraint on our instinctive reactions and motivations by directing us towards the good.

Science is now beginning to recognize that the human brain may indeed be programmed with such a neurological moral network that speaks to us of a supreme moral law. The IVF pioneer, Robert Winston, writes that “Psychologist Eliot Turiel observed that even three- and four-year-olds could distinguish between moral rules … and conventional rules … Furthermore, they could understand that a moral breach, such as hitting someone, was wrong whether you had been told not to do it or not, whereas a conventional breach, such as not talking in class, was wrong only if it had been expressly forbidden.”[37] Winston concludes from such research that the human brain has “a sort of ‘morality module’ … that is activated at an early age.”[38]

But, as yet, scientists have no idea how the “morality module” got to be ‘programmed’ into the brain, nor how it really functions.

Although research like that of Dr Kelly[39] suggests that the human capacity for reason and moral judgement may not be accidental, but a consequence of the laws of the universe unfolding in a predictable manner, another mathematical equation may reveal how the “morality module” presents the moral law to us “for our obedience.”

It is Richard Feynman’s “sum over paths” equation. Feynman, a Nobel Prize-winning physicist, devised an equation (based on Schrödinger’s wave equation of quantum physics), referred to as “sum over paths,” which, in very simple terms, demonstrates that although particles are ‘free’ to choose between all probable paths, they appear to be ‘programmed’ to ‘know’ that they should adopt the path that leads to the deterministic laws of Classical (Newtonian) physics, the laws that are a prerequisite for an ordered universe capable of spawning and maintaining life.[40]

Then there is the curious behavior of particles in what physicists call delayed-choice experiments. As the TV physicist Brian Greene notes, modified versions of these experiments show that particles seem to “have a ‘premonition’ of the experimental situation they will encounter farther downstream, and act accordingly.”[41] That is, they appear to ‘know’ what a future environment will look like, and adjust to prepare for it. But they have to have that future environment communicated to them in some way.[42]

These ‘mystical’ properties of particles, or at least the mathematical equations that determine their properties, appear to be the origin of the similarly mystical mechanism in the neurological moral network that suggests to us which path is the right path to choose to comply with the “moral law.” Like the “sum over paths” equation, it suggests the path that fulfils our true moral purpose, and our true moral destiny, and warns us to adopt the right path by communicating to us the negative consequences of failing to do so. It suggests to us the path that leads to order and justice, not to chaos and oppression; the path that leads to compassion and sacrifice, not gain and vanity.

With the exception of psychopaths, who are virtually totally disconnected from their neurological moral networks (and according to a BBC Horizon program,[43] that includes a disturbingly large number of CEOs of leading corporations), most of us subconsciously ‘hear’ the voice of the moral law. Unfortunately, we are so overwhelmed with suggestions that appeal to our appetite for pleasure and fear of pain, and that appeal to our vanities, that what little we do hear is drowned out by the clatter of advertising. And as Jesus said, “the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in,” serve to silence the already faint voice of the moral law.

But how does the neurological moral network present the moral law to us for our obedience?

As already noted, most of us are only subconsciously aware of the moral law. Others, however, and I would put the Old Testament prophets in this category, appear to ‘see’ or ‘hear’ it with stark clarity, like those savants that ‘see’ answers to mathematical problems “as if projected on to a screen,”[44]

Others, no doubt, experience something similar to savants like Daniel Tammett, and incredible mathematicians like Ramanujan. When Tammett was doing complicated calculations he said “I’m seeing things in my head; like little sparks flying off, and it’s not until the very last minute that those sparks tell me what on earth they mean.” Likewise, Ramanujan said that he dreamed of drops of blood followed by visions in which scrolls appeared to him containing complex equations.[45]

As I explain in my article The Power of Insight, the experiences of Tammett and Ramanujan are similar to what the prophets are said to have experienced. Isaiah and Ezekiel, for example, saw visions, Jeremiah saw words, while Daniel, as well as having dreams and visions of his own, could ‘see’ the meaning in what others ‘saw,’ because he had ‘understanding in all dreams and visions’.

It is important however to distinguish between hallucinations, in which the mind plays tricks on us, and the kind of insight experienced by the likes of Tammett and Ramanujan. It is also important to distinguish between ‘seeing’ the mathematical raw data ‘programmed’ into the brain, as Tammett and Ramanujan did, and ‘seeing’ or ‘hearing’ that mathematical raw data after it has been converted into moral principles by the neurological moral network.

Although there is a ‘mystical’ element to the kind of insight experienced by Tammett and Ramanujan, only the “voice” of the neurological moral network, as it reveals to us the moral law, is truly mystical. It is this kind of insight that gives us signposts in the mind that reveals to us our true moral purpose, and leads us to our true moral destiny.

From Mysticism to A ‘Final Theory’ of God

Immanuel Kant best explained why this kind of insight is truly mystical when he said that the moral law is “absolutely inexplicable from any data of the sensible world, and the whole compass of our theoretical use of reason,” that it is “incomprehensible to speculative reason,” and, most significantly, that it demands our obedience “apart from all advantage.”[46]

What Kant recognized was that the moral law is counter-intuitive. It holds out no prospect of physical or intellectual benefit. When viewed from the perspective of what we would normally consider logical or commonsense assumptions about life, it seems to suggest the contrary. Intuitively we aspire to personal gain, security and contentment; the moral law suggests submission, moderation and even sacrifice.

It tells us that there is something more to life than the physical. As Jesus said, “for what shall it profit a man, if he gain the whole world, and lose his own soul.”[47] Or as The Preacher proclaimed, “the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding …”[48] In fact, the theme is the whole basis of the Sermon on the Mount, exemplified by the saying “Blessed are the meek: for they shall inherit the earth.”[49]

But recognition of the supremacy of the moral law is not exclusive to the Scriptures. It is common to all religions, to all people, and to all ages of history. As we have seen, conquering our appetite to service our instincts is the objective of Buddhism, and it was the basis of Mahatma Gandhi’s way of life.

And it all rests on the moral law being ‘revealed’ to us by the neurological moral network converting the raw mathematical data ‘programmed’ into the brain as an image of the raw mathematical data that governs the universe. That is the mystical in the moral law – that the fundamental laws of physics are moral laws. It tells us that we can no more invent the laws of morality than we can invent the laws of physics. We can only discover them.

Ever since our early ancestors first activated the neurological moral network by offending against it (that is the story of Adam and Eve – see http://wp.me/p5izWu-7C), human beings have sought to give expression to the voice of the moral law. They have done so by establishing systems of government and justice.

These institutions are a manifestation of the moral law, and they give us an insight into what it means. It compels us to recognize that a supreme law to which all are subject requires a supreme lawmaker to promulgate it. And it requires a system of justice to ensure compliance with the law, and which requires that there be a consequence for a violation.

Religion is similarly an expression of the moral law which moves us to recognize a Supreme law and a Supreme Lawmaker as its author. And just like human justice, it compels us to recognize that there has to be a consequence for a violation, otherwise the law is meaningless.

This means that government, justice, and indeed religion, are all a manifestation of the neurological moral network converting the mathematical data imprinted in the human brain into moral principles which, as Kant says, it then presents to us for our obedience.

Although Kant argued that his “moral law” did not prove an afterlife, or the existence of God, it did presuppose it. But it may just be more than a supposition. Perhaps we walk past the real proof of God, an afterlife, and even a judgment, every day of our lives – in the grand seats of our legislatures, in the courts of law in our towns, and in the prisons that incarcerate offenders. Of course, these institutions don’t get it right, because they are mostly occupied by those in bondage to their primitive instinct to subvert others to their own authority and power. Although they are not a model of what the moral law is, they do give expression to the basic components of the moral law.

It is clear, nevertheless, that the neurological moral network speaks to us of a Supreme law and a Supreme Lawmaker. It reveals to us that the mathematical structure in the human brain that speaks to us of a Supreme law and a Supreme Lawmaker is a replica of the mathematical structure that gave birth to the universe. And that tells us that the mathematical structure of the universe, the Supreme Law of the universe, must recognize itself as a creation of a Supreme Lawmaker.

That is the mystical in man, and it is a reflection of the mystical in the universe. But it is a mystical that is an integral aspect of the physical. It seems then that Weinberg was most probably wrong, the universe does suggest a point – to itself, and to human existence. And Nietzsche inadvertently explained where we can find it when he mocked Kant for having “discovered a moral faculty in man.”

But ultimately, the mystery may only be solved if the Final Theory, the theory that is the Holy Grail of science, turns out to be A ‘Final Theory’ of God.

[13] Weinberg, Dreams of a Final Theory, page 255 – emphasis on invent is mine.

[14] As noted in my article “Perhaps there is hope for Humanity’s moral destiny after all!” at http://wp.me/p5izWu-7V there is at least one physicist who believes that there could be a moral dimension to the cosmos.

Before addressing the science in Day Two of Genesis it is useful to recall the methodology adopted in Day One.

Day One started with “the heaven and the earth”, which were described as being “without form, and void; and darkness was upon the face of the deep.” Then “the heaven and the earth” are re-described collectively as “the waters”, signifying their life-giving and life-sustaining properties. The “waters” were then ‘converted’ into “light” when matter and antimatter interacted to create photons of light. But because there was a slight excess of matter over antimatter, some matter was not converted into light. That excess matter was described as “the darkness”, which was separated from the “light”. This excess matter would form the building blocks of the physical universe.

Now some people may claim that this is a rather ‘creative’ interpretation of Day One of Genesis, but it is in fact based on the literal meaning of the words in the original Hebrew. That is confirmed by the great Jewish scholar Nahmanides (1194 – 1270 AD), also known as Ramban.

In his analysis of Genesis, Nahmanides made clear that he was adopting the plain meaning of the words: “And now, listen to a correct and clear explanation of the text according to its simple understanding (peshuto).”

He then goes on to explain Day One like this:

“The heavens and all that is in them are one material, and the earth and all that is within it is [another] material; and [God] created both of them from nothing – and the two of them alone were created, and everything was made from them. … He brought out a very fine element from complete nothingness; it has no substance, but it is the energy that can create, that is able to accept a form and to go from the potential to the actual. … And behold, with this creation, which was like a small [and] fine dot, and without substance, were created all of the creations in the heavens and the earth.”[1]

As we saw in the second video in this series, which addresses Day One, that is the basis of the mathematical equation – how a substance can converted into something else while maintaining its intrinsic value, like the most famous equation of all, E = mc2.

But this conversion from one state to another also has a moral dimension. It is the basis for which government should strive – freedom under law. Day One started with absolute freedom, then part of that freedom was converted, or subjected, to law. The objective was to bring order to something that was otherwise “without form, and void.”

Day One ended with light and darkness. But when we get to Day Two, we find no mention of “light” and “darkness.” Instead we have a reference to “the waters” again.

Much has been written about the Kingdom of God, ranging from ridicule to the ‘Hollywood spectacular’ of chariots and trumpets.

I can’t claim to be familiar with all interpretations and criticisms, but I am unconvinced by those I have encountered. And the reason is simple – I can’t find much Scriptural support for them.

Jesus was a Jew, and he was teaching Jews. He was clearly well versed in Jewish Scripture.[1] And he made his stand firmly on the Law: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.”[2]

In determining what Jesus meant by the Kingdom of God, or the Kingdom of Heaven (which are used interchangeably in the Gospels), I would expect to find confirmation in the Old Testament – in the Law and the prophets. I would expect the Kingdom of God to be a description of a fundamental tenet of Jewish Scripture that had been lost to “the house of Israel.”[3]

But let’s start with what Jesus said about it.

First, Jesus said that there were people alive at the time who would “see” the Kingdom of God coming in their lifetimes.[4] Jesus also told the twelve disciples that they would not have visited all the cities of Israel before “the son of man be come” (ie the Kingdom of God).

The Kingdom of God was something that people could expect to “see” in their lifetimes. And Jesus specifically urges them to do so: “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added to thee.”[5] The things that would “be added” are those things necessary for life. So the Kingdom of God is something to discover during our lifetimes. It is not eschatological (relating to the end times), except as it relates to our individual lives after death.[6]

To find the Kingdom of God, Jesus tells us to “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”[7] This is an important verse. I shall return to it.

But how and where do we “seek … the Kingdom of God”?

Well, Jesus is clear on that: “The Kingdom of God cometh not with observation: Neither shall they say, Lo here! Or, lo there! For, behold, the Kingdom of God is WITHIN YOU.”[8]

Here, then, we find the first reference that ties up the Kingdom of God to the Old Testament.

“For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the WORD is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.”[9]

The “word” is the Law, the Ten Commandments – “These words the Lord spake … and He added no more. And He wrote them in two tables of stone.”[10]

It is abundantly clear, therefore, that the Kingdom of God that Jesus says is “within” us is precisely the same thing as the “word” which, according to Deuteronomy, is also within us, in our heart and in our mouth, that we may do it.

But when Jesus describes the Kingdom of God, we find it starts as something tiny.

“The Kingdom of Heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.”[11]

Also, “The Kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.”[12]

So the Kingdom of God grows from something resembling a tiny seed into a mighty kingdom; a kingdom governed by the Law, the word of God.

That suggests that the Law, the Ten Commandments, started from something tiny before it ‘grew’ into the Kingdom of God. And that is indeed the message of the Scriptures.

Not only was Jesus said to preach the word, he is said to have been the Word, which was “in the beginning with God,” and through whom all things were created.[13]

That is identical to the description of Wisdom in Proverbs: “The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was.”[14]

So to understand how the Kingdom of God came about, and how it came to be “within us”, the Scriptures point us to The Beginning. And we find that in the first book of the Bible – Genesis.

The best starting point in considering the first chapter of Genesis is the literal interpretation. And that interpretation is itself quite remarkable.

It is the view adopted by the Jewish scholar Nahmanides (1194 – 1270 AD). His Commentary on Genesis chapter 1 says this: – “And now, listen to a correct and clear explanation of the text according to its simple understanding (peshuto). … Behold, with this creation, which was like a small [and] fine dot, and without substance, were created all of the creations in the heavens and the earth.”[15]

Now that sounds very much like the “grain of mustard seed” or “leaven” referred to by Jesus, and happens to be precisely the current understanding of science regarding the origin of the universe. I’ll be addressing this further in my forthcoming video presentation of A Legal Proof for the Existence of God (Part III).

But Nahmanides takes this interpretation further. In relation to the creation of human beings, his Commentary on Genesis 1: 24 says this: “the correct simple meaning of the word, ‘let us make,’ is that which you have already been shown, … that God created something from nothing on the first day alone, and afterwards He formed and made [everything] from the fundamental elements.”

So human beings are descended from the same “small [and] finedot”, or “grain of mustard seed,” just like everything else in the universe.

The universe is an integrated system governed by law, just like a mustard tree. Everything is related and connected to everything else. And that includes the human brain.

The great Jewish philosopher, Philo Judaeus of Alexandria, who lived at about the same time as Jesus, says this about the connection between the human brain and the integrated system that is the universe: “the resemblance [between God and man] is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model.”[16]

Human beings are then a manifestation of the laws that govern the universe. But not only are we a manifestation of those laws, they are also imprinted into the human brain, which has the necessary mechanisms to convert them into words, images and concepts. One of those mechanisms converts the universal laws into moral principles. The British IVF pioneer, Sir Robert Winston, calls this mechanism a “morality module,” which he says is activated at an early stage; I call it a neurological moral network. It is this mechanism that gives us the capacity for moral judgment.

But if the human brain as a “primitive model” of the universal mind has a moral dimension, then the universal mind must also have a moral dimension. The laws that govern the universe must be moral laws.

It is this remarkable aspect of the brain that speaks to us of God as our Creator, and reveals to us His Law and His Will. It is like an ‘instruction manual’ installed in the human brain that identifies its manufacturer and the proper use of its abilities to realise the purpose of its creation, should we choose to consult it. Jesus called it the Kingdom of God.

That can be the only reasonable understanding of the Kingdom of God being “within us”. [see A Legal Proof for the Existence of God (Part I) and (Part X)].

If we seek it, says Jesus, we can find it. But there is a complication. As I show in A Legal Proof for the Existence of God (Part VII), Genesis tells us that the human brain is also programmed with instinct and reason. These faculties are required to ensure the survival of the species. But when reason falls into bondage to our primitive instincts we are blinded to the Kingdom of God “within us.”

That is the meaning of the other parables of the Kingdom of God in which the “seed” of the word of the Kingdom of God does not take root, or is choked: “the cares of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.”[17] We chase after the allure of the pleasures to be had by indulging our primitive instincts, and the human capacity for reason will devise many a justification for doing so, not least our insatiable appetite for vanity. Jesus himself had to resist the temptation to service his instincts as reason sought to persuade him of the personal benefits of doing so.[18]

The brain is like a search engine. It is ‘programmed’ with the ‘knowledge’ of the universe. But it is up to us what we search for. Search for information that will enlighten us and we can find it, rare as it may be on the internet. Search for those things that appeal to our primitive instincts, and we are inundated with advice on getting rich, on obscenities, violence, celebrities, and every other useless piece of information that can be devised by the human mind in service of its primitive instincts. But Jesus tells us that the only important thing is to search for the Kingdom of God, and that if we search with resolution and faith, if we ask the right questions, we will find what we are looking for. And the seed of the Kingdom of God “within us” will begin to grow into a mighty mustard tree.

Make the right search, and we will get the right results, and it will be worthwhile: “For whoso findeth me findeth life, and shall obtain favour of the Lord. But he that sinneth against me wrongeth his own soul: all they that hate me love death.”[19]

The things to search for are those things that constitute the fundamental principles of the Kingdom of God, the Ten Commandments: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.”[20]

But that search demands that we resist the temptations to indulge our primitive instincts: “For what is a man profited, if he shall gain the whole world, and lose his own soul?”[21]

However, the Kingdom of God is not something relevant only to each person individually. It was not God’s purpose to simply set a test to see who could get across the line to everlasting life, and to fry the losers.

His purpose was to establish His Kingdom among the human species as a whole. It was to establish the Kingdom of God on Earth. That is the objective of the Lord’s Prayer: “Thy kingdom come. Thy will be done on earth, as it is in heaven.”[22]

It was the mission of Jesus to spread the Kingdom of God to all the world, just as God covenanted to Abraham: “In thy seed shall all the nations of the earth be blessed.”[23]

But that can only happen when there is an awakening of the human spirit to its true moral purpose and its true moral destiny. And that requires that we recognize that we are here to fulfil the purpose of God; God is not there to fulfil whatever purpose we may choose for our own lives. As Jesus said, “For I came down from heaven, not to do mine own will, but the will of him that sent me.”[24]

Only when we begin to do the same will the Kingdom of God be established on Earth.

Regrettably, it seems that is unlikely to happen any time soon. And we may just commit collective suicide before we even get a chance to try.

So although the Kingdom of God will not be ushered in at the end of the world, failure to live by its principles may just have the effect of causing the end of the world. That is the message of the Law and the prophets.

Last week the first inquests opened into the deaths of the British citizens killed in the Tunisian massacre.

On Friday, a minute’s silence was held across the UK during which British Prime Minister, David Cameron, bowed his head in a display of pious indignation. Cameron has declared a “generational struggle” against the likes of those responsible for the massacre and has pledged a permanent memorial to the victims.

Cameron’s attendance conjured up images of those Mafia movies where the crime boss responsible for ordering the killing of a rival attends the funeral to express his condolences and shock. His hypocrisy is quite breathtaking.

It was clear to me that the bombing of Libya, and the removal of Gaddafi, would create a terrorist haven on the shores of the Mediterranean from which Islamic terror attacks would be launched, and I said as much in a number of letters to the Daily Mail of London in 2011, the last of which was published in edited form on the 25th August.

In that letter, I warned that it would be the British people who would pay the price for Cameron’s ridiculous adventure. That has proved true, not just in monetary terms, but also in the lives of innocent British citizens. And I was not alone in issuing such warnings.

The Libyan bombing was simply an international criminal enterprise conducted by the West at the behest of its Gulf paymasters, in spite of the fact that donors in these Gulf countries, principally Saudi Arabia and Qatar, are recognized as the “the most significant source of funding to Sunni terrorist groups worldwide.”[1]

The UN “No Fly” Resolution did not give any legitimacy to what, in reality, amounted to an aggressive war. The West simply supplied air support for Gulf-sponsored jihadists.

Western politicians cannot profess abhorrence of atrocities committed by Islamic extremists while working hand-in-hand with the main sponsors of such terror. States like Saudi Arabia are so confident of a compliant West, even when it comes to terror against Western civilians, that Prince Bandar, Saudi Arabia’s spy master, threatened President Putin of Russia with terror attacks at the Winter Olympics in Sochi if he opposed a UN Resolution to bomb Syria. Stating that he had “spoken with the Americans before the visit, and they pledged to commit to any understandings that we may reach,” Bandar then warned Putin that “The Chechen groups that threaten the security of the games are controlled by us, and they will not move … without coordinating with us.”

As I said in my article Western Leaders Take Orders from their Saudi Paymasters on Syria, too many Western politicians are so beholden to Saudi and Qatari funding that they cannot, in any real sense, be considered independent. Neither can they profess ignorance of the terror their Saudi and Qatari paymasters support and fund around the world, not just in Tunisia and Libya, but Syria, Nigeria, Russia, Kenya, Somalia, Yemen, and the West itself. That makes them complicit in these terrorist atrocities.

The extent to which Western leaders are in the power of Gulf countries like Saudi Arabia was evident after the death of the Saudi dictator King Abdullah, when we saw the spectacle of Western ‘leaders’ dropping everything to rush over to Saudi Arabia to pay condolences to their deceased lord, and homage to their new lord.

So it may be clear who pulled the trigger in Sousse last week; but it is also clear who created the conditions that facilitated the massacre, and on whose behalf they did it.

I doubt that the inquests into the deaths will even consider the question of Cameron’s culpability, or indeed that of any other Western politician. Neither, I suspect, the culpability of Qatar and Saudi Arabia. And for the most part, mainstream media will resort to the complicity of silence.

However, these are precisely the issues that should be examined, because until we do start holding our own leaders and politicians to account for their actions, and those of their friends, we should only expect a lot more of the same.

The SCOTUS decision recognizing gay marriage did not surprise me, and neither did it bother me.

Marriage has become a farce for millions of people across the Western world in the last few decades. Adultery and divorce are rampant. Promiscuity is the norm. Children have become an accessory, along with the car, career and house.

That gay marriage may further undermine the institution is unlikely. The damage has already been done with sexual ‘liberation’. But more importantly, gay marriage has nothing to do with ‘equality’. It has everything to do with the preservation and extension of government and corporate power and control. http://wp.me/p5izWu-7J

Those who do recognize what true marriage is know that they have it, irrespective of the labels that may be attached to other kinds of ‘relationships’. And they also know that it is centered on God, and His Law. http://wp.me/p5izWu-7h

As the great Jewish philosopher Philo Judeaus of Alexandria once said, “The nature of one’s parents [ie marriage] appears to be something of the confines between immortal and mortal essences. Of mortal essence, on account of their relationship to men and also to other animals, and likewise of the perishable nature of the body. And of immortal essence, by reason of the similarity of the act of generation to God the Father of the universe.”[i]

The account of Day One in Genesis gives two fundamental principles essential for an ordered universe capable of sustaining life.

The first is the basis of mathematics – the equation.

Genesis demonstrates how one substance can be converted into another substance without losing its value. The original matter and space, “the heaven and the earth” (verse 1), are first re-described as “the waters” (verse 2), symbolizing their latent life-giving properties.

Then “the waters” are converted into “light” (verse 3), before then being “divided” from “the darkness” (verse 4). The “darkness” clearly symbolizes the matter that remained after the mass annihilation of particles and antiparticles which filled the early universe with billions of photons of light.

This understanding of the meaning of Genesis is not new.

The Jewish scholar Nahmanides (1194 – 1270) said this in his Commentary on Genesis 1: “The heavens and all that is in them are one material, and the earth and all that is within it is [another] material; and the Holy One, blessed be He, created both of them from nothing – and the two of them alone were created, and everything was made from them. … He brought out a very fine element from complete nothingness; it has no substance, but it is the energy that can create, that is able to accept a form and to go from the potential to the actual”[1]

And we find a similar statement from Martin Rees: “We’ve realized ever since Einstein that empty space can have a structure such that it can be warped and distorted.Even if shrunk to a ‘point’, it is LATENT with particles and forces.”[2]

The conversion of one substance into another while retaining its intrinsic value is the basis of E = mc2, and indeed all mathematics. And as Rees says, “Mathematical laws underpin the fabric of the universe – not just atoms, but galaxies, stars and people.”[3]

Regarding the second principle, the matter and fields that were compressed into a tiny point before the Big Bang were governed by quantum laws of physics. That means that the uncertainty principle applied which leaves the particles and fields free to choose between an infinite number of probabilities. That makes freedom the governing principle. Genesis tells us that law was then imposed on these otherwise free particles and fields which compelled them to adopt those initial structures that were a prerequisite to establishing a universe that could sustain life.

Science does not deviate from the basic account in Genesis, save only in respect of how it happened.

That establishes the basis of the principle of freedom under law, the principle which is the objective of justice and government.

I have written that philosophy is at risk of rendering itself an extravagant academic indulgence. By that I mean it risks becoming so obscure as to be of no relevance to our everyday actions and behavior.

On the philosophy of science, the physicist Steven Weinberg went so far as to say this: “… I found [it] to be written in a jargon so impenetrable that I can only think that it aimed at impressing those who confound obscurity with profundity.” [Dreams of a Final Theory – Steven Weinberg (paperback) page 168]

So it was refreshing to read Professor Galloway’s Perceptions of Evil (if I may take the liberty of shortening the title).

Not to detract from its academic credentials, it is readable and enjoyable. But more importantly, it compels the reader to reflect on his or her everyday behavior. It does so by cleverly weaving into our perceptions of what is good and evil, philosophical thought going back to Plato.

The central theme is whether our perceptions of what constitutes good and evil are entirely rooted in our perceptions of what constitutes knowledge (epistemology), and our conceptions of what constitutes the right view of the world (our worldview).

Although Galloway identifies coincidences between historical perceptions of evil and the theories of knowledge and worldview prevalent at the time, he does make this most astute observation: “Even developed perceptions of the evil and the good grounded in elaborated theories of knowledge and worldviews seem to owe their beginning to this at least partly intuitive, partly unlearned sense of the evil and the good. Why else does so much of humanity cry out against child abusers, child killers, mass murderers, and ethnic cleansing? Does humanity really feel a need to support or claim that such things are evil? Does not the near intuitive outrage itself seem to serve as the verification for punishments inflicted on offenders of this kind?” [Page 463 – emphasis in bold is mine]

That element of the inherent recognition of what constitutes right and wrong, or good and evil, comes across in Galloway’s analysis of the writings of some of the most commonly recognized names in philosophy so far as non-philosophers are concerned, such as Plato, Aristotle, Kant, and David Hume. Suddenly their writings don’t seem shrouded in philosophical mysticism. They speak of what we, as human beings, care about – what should I do in this or that situation?

Although we do not need to consult philosophical tomes to make such decisions, Professor Galloway’s exposition of some of these great philosophical works gives us reassurance that we can, in the final analysis, find in them the comfort to listen to that “voice [within] which makes even the boldest sinner tremble.” [Kant, Critique of Practical Reason].

It is becoming an increasingly rare thing to find a book on philosophy that is readable, enjoyable, and thoroughly informative. If only there were a lot more like this.